Kamasutras of VatsyayanaSelected Sutras with simple English translation

(A guide to the life of youngsters)

Published By

Dr. E. Mahabala Bhatta

Major Research Project In Sanskrit, U.G.C.

S.D.M. Autonomous College, UJIRE – 574 240

D.K. Karnataka State

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Kamasutras of Vatsyayana

Selected Sutras with simple English translation

(A guide to the life of youngsters)

Published By : Dr. E. Mahabala Bhatta

MRPF No. 5-586/2012 (HRP)

Major Research Project in Sanskrit, U.G.C.

S.D.M. Autonomous College

UJIRE – 574 240

D.K. Karnataka State

c : Author

Year : 2014

No. of Copies : 500

Price : Rs. 50/-

Printer : Manjushri Printers, Ujire

Contents

1) Acknowledgement

2) Introduction

3) Selected Kamasutras with English translation

4) Concluding remarks

- 1 -

Acknowledgements

I am pursuing my Major Research Project of Sanskrit, U.G.C. having

my subject “Re-interpretation of Vatsyayana’s Kamasutras in the

backdrop of HIV inflicted societies and the efforts of the governments

and educationists to impart sexual education to the younger generation

with a special reference to the student community”. First of all I should

thank the authorities of U.G.C. for having accepted my subject and

granted the permission for the same. In the following pages I have tried

to collect the gems from the ocean called Kamasutras of Vatsyayana, a

monumental work in Sanskrit on erotics which clearly suggests a lifestyle

for our younger generation. The sage vatsyayana in his Sutras (aphorisms)

vividly brings out and suggests a fruitful life where the lust is a part of it.

I believe this collection of mine will be of use for our youngsters especially

the student community.

I am thankful to our Principal, Prof. Dr. B. Yashovarma who pioneered

and encouraged the Major Research Project of U.G.C. in our college and

the guiding spirit behind my effort.

- Dr. E. Mahabala bhatta

- 2 -

Introduction

Generally there is a misnomer that Kamasutras of Vatsyayana deals

with sexual intercourse only. But it is not so in fact. It advocates a lifestyle

for the younger generation to mould their life in such a way to face any

challenges coming in their way. Of course, this book of Vatsyayana deals

in detail the matters connecting to sexual intercourse and postures –

etc. But the most important part is it suggests a life which if followed

strictly, the whole life will be successful. And also as an effect of the

same there will not be any fear of becoming the prey to the sexually

transmitted diseases like HIV AIDS etc. If the life is well established over

a good foundation then the whole life becomes cheerful. As rightly said

by Dr. Radhavallabha Tripathi,”Kamasutra as a scientific work on Kama

presents a comprehensive view of life. The cycle of human life is not

complete without the realization of all the three ends – Dharma, Artha

and Kama. Kamashastra therefore deals with human life and its

fulfillment through the realization of Kama. Vatsyayana in fact stands

for freedom, variety and choice in life. His text thus reflects the true

spirit of India – which is the spirit of freedom” [Kamasutras of Vatsyayana,

Edited with English Translation and notes, Radha Vallabha Tripathi –

Pratibha Prakashana, Delhi – 110 007, 2005, First Edition Introduction

pp 19].

- 3 -

The first chapter of kamasutras

General = Samanyam

1) Dharmarthakamebhyo Namah [K.S.1-1] Salutations to Dharma

(Virtue), Artha (wealth) and Kama (love/lust).

Vatsyayana’s priority here is for Dharma. Hence the first salutation

to Dharma only. Everything must be accomplished in the frame

work or guidance of Dharma only without which every other

Purushartha will not be meaningful.

2) Shastrasamgrahah, Trivargapratipattih, Vidyasamuddesah,

Nagarakvrittam, Nayakasahayadutikarma, Vimarshah:

Summarizing the contents, getting three goals of life, details of the

knowledge, the routine life of the civilized and the duties of the

assistants and the messengers.

Here also the Trivarga or the group of three i.e. Dharma, Artha and

Kama has been given priority. Without the proper knowledge of

these three the sexual life will not be of any use.

The second chapter of the first Adhikarana called General.

1) Shatayurvai Purushah, Vibhajya kalamanyonyanubaddham

parasparasyanupaghatakam Trivargam sevetha [K.S.1-2].

The man should divide his life and enjoy the span of one hundred

years with Dharma, Artha and Kama avoiding any overlapping or

clash with each other.

2) Balye Vidyagrahanadin Arthan [K.S.1-2]

In the childhood the knowledge or Vidya should be achieved.

- 4 -

3) Kamam cha Youvane [K.S.1-3]

In the youth one should have the experience of Kama or love / lust.

4) Sthavire Dharmam Moksham cha [K.S.1-4]

In the old age Dharma (virtue) and Moksha (liberation) should be

aspired.

5) Anityatvad Ayushah Yathopapadam Va sevetha [K.S.1-5]

Because the life is indefinite one can divide the life according to the

availability of period of life and enjoy.

6) Brahmacharyameva tva vidyagrahanat

Till the completion of education the celibacy should be followed.

7) Alaukikatvad Adrushtarthatvad Apravruttanam Yajnadinam

Shastratpravarthanam, loukikatvad drushtarthatvat cha

pravruttebhyashcha mamsabhakshanadibhyah shastradeva

nivaranam Dharmah [K.S.1-2-7]

There are things injuncted by the code of rules put forth by the

works of Virtue or Dharma which are invisible. But things like eating

meat – etc. are banned by the Dharmashastras which are coming

under the purview of our experience. Therefore every action is

controlled by Dharma only.

8) Tam Shruterdharmajnasamavayat cha pratipadyeta [K.S.1-2-8]

The intricate details of Dharmashastra should be understood by

the people who know Dharma well.

9) Vidyabhumihiranyapashudhanyabhandopaskaramitradinam

Arjanam, arjitasya Vivardhanam Arthah [K.S.1-2-9]

- 5 -

The second Purushartha i.e., Artha means earning and maintaining

the education, land, gold, animals, grains, utensils and other articles

and friends.

10) Tam Adhyakshapracharat vartasamayavidbhyah Vanigbhyashca

[K.S.1-2-10]

This Artha or Wealth and its mechanism and maintainance should

be understood by such people who are experts in business

11) Shrotratvakchakshurjihvaghrananam Atmasamyuktena manasa

Adhishthitanam sveshu sveshu vishayeshu anukulyatah pravrttih

Kamah

The five sense organs i.e. ear, skin, eye, tongue and nose when

connected with mind and soul when operated respond towards

the matters. That is called Kama.

12) Sparshavisheshavishayat Asya abhimanisukhanuviddhaphalava-

tyarthapratitih Pradhanyat kamah [K.S.1-2-12]

The experience which comes out of touch, gives the joy and the

entity responsible for this is mainly Kama.

13) Tam kamasutrat nagarikajanasamavayat cha pratipadyeta

[K.S.1-2-13]

How this kama and its mechanism can be understood? By the study

of Kamasutras and by such experienced, responsible people

14) Esham samavaye purvah purvo gariyan [K.S.1-2-14]

In this group of three i.e. Dharma, Artha and Kama the preceding

one is better than the succeeding one. Artha is superior to Kama

and Dharma is superior to Artha.

- 6 -

15) Na Dharmamshcaret, Eshyatphalatvat samshayikatvat cha [K.S. 1-

2-21]

It is quite appropriate here to assume that no virtue or Dharma

would be followed. Because this Dharma is giving its results in future

which is doubtful and invisible. Therefore it is better to keep aloof

from it [It looks like contradictory, but not]. This is the view of the

materialist.

16) Ko hyabalisho hastagatam paragatam Kuryat? [K.S.1-2-22]

Who would abandon the thing readily on hand except the stupid

one? [The Kama is available for experience directly by the five senses.

Without experiencing the same one will be considered as a fool].

17) Varamadya Kapotah, shvo mayurat [K.S.1-2-23]

Instead of pondering over something unknown it is advised to enjoy

the thing already on the hand. It is just like a person who aspires

for the flesh of peacock tomorrow discarding today’s pigeon which

is already on the palm. (Therefore the Kama must be enjoyed which

is very familiar to the senses – opinion of the atheism)

18) Varam samshayikat nishkat Asamshayikah Karshapanah [K.S.1-2-24]

It is better to consider the copper coin than a doubtful golden coin

tomorrow. On the line of this example one can have the experience

of Kama now than to acquire the benefit of Dharma tomorrow.

19) Shastrasya anabhishankyatvat abhicharanuvyavaharayoshcha

Kvachitphaladarshanat nakshatrachandrasuryataragrahachakrasya

lokartham buddhipurvakamiva pravrtterdarshanat cha lokayatraya

hastagatasya cha beejasya bhavishyatah sasyartham

tyagadarshanat chareddharmaan iti Vatsyayanah.

- 7 -

The other example is of a farmer who sows a seed now and keeps

every hope that he will reap it. On the same way the activities

connected to Dharma. The sage Vatsyayana clearly enunciates that

there is no substitute for Dharma. It should be given the supreme

status. He says undoubtedly that Dharma or virtue should be

followed. He gives the following reasons.

(i) Dharma and the texts therein are not ordinary ones. They are

produced by the sages. Hence they are above the level of query

whatsoever.

(ii) In these Dharmashastras we find not only good things but also the

details of witchcraft and black magic which are harmful to the

people. Good things are slow in yielding the results but bad practices

yield a very quick result that too in this life itself.

(iii) The stars, moon, sun and the circle of the planets also move for the

benefit of the people. These things are very much practical than

the theory and advocated in the texts of Dharmic codes of law.

(iv) The practices of four stages of life i.e. Brahmacharya, Garhasthya,

Vanaprastha and Sanyasa are there in the society since times

immemorial which are narrated in these works.

20) Purushakarapurvakatvat Sarvaprakrutinam upayah pratyayah

[K.S.1-2-30]

Everything in this world can be accomplished only by some plan or

the other. The experience of Kama is also of the same. It could

become enjoyable and acceptable only if it is affected through the

plan or methods.

- 8 -

21) Avashyambhavinopyarthasya Upayapurvakatvadeva Na

nishkarmano bhadramastiti Vatsyayanah [K.S. 1-2-31]

In a way, things can be accomplished only by practicing certain

plan. It is very much so in the case of achieving Kama. No good

things of any type for a person who is inactive and unintelligent.

Sage Vatsyayana cautions very clearly, Kama is acceptable, no doubt.

But if it crosses the border of Dharma it will become suicidal. The

concrete examples of bad effects of Kama practiced against the

Dharmic framework are enumerated by Vatsyayana.

1) A king of Bhoja clan called Dandakya who lost his life itself by his

uncontrollable Kama.

2) King of Gods Devendra, desired Ahalya and lost his dignity.

3) Kichaka by desiring Droupadi lost his life itself.

4) Ravana lost his vast Kingdom and his own self by desiring Seetha,

the wife of Rama. They had not only mere desire but they wanted

illicit lust which was unsatiable. Moreover, their lust was against to

the laws laid down by Dharmashastras.

22) Sharirasthitihetutvad Aharasadharmano hi Kamah Phalabhutashcha

Dharmarthayoh|| [K.S. 1-2-37]

Kama is essential as food to the body. This type of Kama is the

sound result of Dharma (Virtue) and Artha (wealth) “As you sow, so

you reap” is the best maxim which applies here.

23) Boddhavyam tu Dosheshviva. Na hi Bhikshukah santiti sthalyo

nadhishriyante. Na hi mrugah santiti yavah nopyante [K.S. 1-2-38]

If Kama becomes detrimental it is understood that some evil practice

has been crept into our Kama. It may be either by the consumption

- 9 -

of unwanted food or something which totally exercises its influence

very badly. But it is impractical that Kama should be discarded and

it is impractical also. Only thing is we have to minimize the mistakes.

People do not stop cooking that there are beggars and the farmers

do not stop their agriculture that there are deers who eat the yield

of the field. Every activity should continue in its own way. Only

thing is one should face it and sort out successfully.

24) Evamartham cha Kamam cha Dharmam chopacharannarah|

Ihamutra cha nihshalya matyantam sukhamashnute ||

In this way by coordinating the Artha and Kama in the light of

Dharma man becomes devoid of sins and leads a happy life both in

this world and after. [K.S. 1-2-39]

25) Trivargasadhakam yat syad Dvayorekasya va punah| Karyam sapadi

Kurvita na tvekartham dvibadhakam||

May it be any method to accomplish the three goals, it must be

achieved in such a manner that there should not be any kind of

controversy or contradiction. [K.S. 1-2-41]

My main purpose to publish this book is to give a clear idea about

the way in which the sexual education should be imparted in a safe

and decent manner – according to the sage Vatsyayana.